'''''Contraception''''' is the term used to describe the intentional prevention of conception or impregnation. Thus contraception here does not refer to [[abortion]], or to those contraceptive techniques understood to be abortifacient in nature. {{Template:Disputed}}
A distinction is implicit here between birth control (or family planning) and contraception. The latter term is usually reserved for those methods which more directly inhibit or act against conception. Non-contraceptive methods of family planning (to limit the number and/or timing of children) include abstinence and Natural Family Planning. ==SynopsisOrthodox Teaching on Birth Control and Contraception== ==Birth Control==Non-contraceptive methods of family planning (to limit the number and/or timing of children) include abstinence and Natural Family Planning.
As [[Paul Evdokimov]] wrote, "In the age of the Church Fathers, the problem of birth control was never raised. There are no canons that deal with it."<ref>Evdokimov, p. 174.</ref> The Orthodox bioethicist [[H. Tristram Engelhardt]], Jr., agrees, writing, "Despite detailed considerations of sexual offenses by ecumenical councils, and by generally accepted local councils, and despite a recognition that marriage is oriented toward reproduction, there is no condemnation of limiting births, apart from the condemnation of abortion."<ref>Engelhardt, p. 265. </ref>
While it is true that the issue of non-abortifacient contraception has not been raised at any ecumenical councils or generally accepted local councils, the issue has been raised by a handful of individual Church Fathers. Where the Church Fathers speak ===Natural Family Planning===Many advocates of the only two methods known to be available that we would recognise as purely non-abortifacient (Natural Family Planning/rhymn method and coitus interruptus), they speak in condemnation (St. Augustine, St Jerome, Clement of Alexandria)<ref>Saint, Bishop of Hippo Augustine (1887NFP)believe it is superior to contraception. "Chapter 18.—Of It is often said that the Symbol dynamics of NFP (similar to the Breast, and fasts of the Shameful Mysteries of the Manichæans". In Philip Schaff. A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Volume IV. Grand Rapids, MI: WM. B. Eerdmans Publishing Co.</ref><ref>Jerome, Against Jovinian 1:20, (AD 393) http://www.newadvent.org/fathers/30091.htm</ref><ref>Clement of Alexandria, The Instructor of Children 2:10:91:2 (AD 191)</ref>. The only other available method for preventing pregnancy (apart from violent measures such serve as tightly banding the pregnant abdomen or stabbing the uterus) was chemical/herbal. While some of the Fathers' references to such chemical methods seem clearly to refer to their destroying a child that is being formed in the womb after the sexual act that gave rise to it (abortion), others seem to also include the idea that these methods were also used to "sterilise" the womb to prevent this process from being initiated (St John Chrysostom in his 24th Homily on Romans and St. Caeserius of Arles in his first Sermon)<ref>St John Chrysostom, Homilies on Romans 24 [A.D. 391]). http://www.newadvent.org/fathers/210224.htm</ref><ref>St Caeserius kind of Arles, (Sermons 1:12 [A.D. 522]). </ref>. We should also keep in mind that there was no single prevailing scientific model catechesis for how conception took place in the "Age of the Fathers". There were at least two scientific models of conception: the Hippocratic/Galenic "two semen" model (closer to our own)marital sexuality, whereby both male and female contributed components to emphasizing the childneed for self-incontrol and honoring God-formation, and also the Aristotelian "one semen model", in which given fertility while at the male semen was same time recognizing the only component of the early child-in-formation need for intimacy and was planted in the fertile soil of the womb during sex (the problem of when "human personhood" began was allowing for a separate issue)responsible family planning. No Church Fathers weigh into these scientific debatesNFP is also useful for couples having difficulty conceiving. HoweverAdditionally, those that do mention chemical methods, condemn them, whether taken before sex to prevent pregnancy, or taken after sex to destroy because of the contents awareness of the wombwoman's cycle that it brings it can also help a woman detect health risks manifested through irregularities in the cycle. Thus, all three available Modern methods of preventing pregnancy (coitus interruptusNFP can be used by women with irregular cycles, natural family planning, and herbal/chemical treatments) were condemned at some point as well as by Church Fatherswomen who are breastfeeding or pre-menopausal. With proper use, and none were ever endorsed NFP is as effective as acceptablethe Pill. ==Contraception==
The position dominant view, represented by the [[Patriarchate of Constantinople]], the Greek Archdiocese Church of Moscow<ref>https://mospat.ru/en/documents/social-concepts/xii/</ref>, the Orthodox Church in America was given <ref>[http://www.oca.org/DOCmarriage.asp?ID=19]</ref>, and by the Orthodox bioethicist, Father bioethicists Engelhardt and [[Stanley S. Harakas: "Because of ]], may be fairly described as the lack of a full understanding of teaching that non-abortifacient contraception is acceptable if it is used with the implications blessing of the biology of reproductionone's spiritual father, earlier writers tended and if it is not used to identify abortion with contraceptionavoid having children for purely selfish reasons. HoweverConstantinople, in its 2020 document, ''For the Life of late the World: Toward a new view has taken hold among Social Ethos of the Orthodox writers and thinkers on this topicChurch'', which permits says: "The Orthodox Church has no dogmatic objection to the use of certain contraceptive practices safe and non-abortifacient contraceptives within marriage for the purpose context of spacing childrenmarried life, enhancing the expression of marital lovenot as an ideal or as a permanent arrangement, and protecting health.but as a provisional concession to necessity"<ref>https://www.goarch(§ 24).org/-/the-stand-of-the-orthodox-church-on-controversial-issues</ref>
The dominant position of the Greek Archdiocese of America was given by Harakas: "Because of the lack of a full understanding of the implications of the biology of reproduction, earlier writers tended to identify abortion with contraception. However, of late a new viewhas taken hold among Orthodox writers and thinkers on this topic, represented by which permits the use of certain contraceptive practices within marriage for the Church purpose of Moscow<ref>https://mospat.ru/en/documents/social-concepts/xii/</ref>spacing children, enhancing the Orthodox Church in Americaexpression of marital love, and protecting health."<ref>[httphttps://www.ocagoarch.org/DOCmarriage.asp?ID=19]-/the-stand-of-the-orthodox-church-on-controversial-issues</ref>, by the bioethicists Engelhardt and Harakas, may be fairly described as the teaching that non-abortifacient contraception is acceptable if it is used with the blessing of one's spiritual father, and if it is not used simply to avoid having children for purely selfish reasons.
Two dissenting positions are:Some would follow the earlier position taken by the Church of Greece in her encyclical of October 14, 1937<ref> [www.ecclesia.gr/greek/holysynod/commitees/family/3.pdf]</ref>, which accepted birth control but not contraception, i.e., it accepted abstinence and NFP, but condemned any method of contraception.
:1) There are those who hold the view that one Where some patristic writers speak of sexNFP and withdrawal (''coitus interruptu''s natural purposes is the procreation ), they condemn it (St. [[Augustine of Hippo | Augustine]] <ref>Saint, Bishop of children Hippo (i1887).e"Chapter 18. sex is naturally oriented towards or "for" procreation)—Of the Symbol of the Breast, and that to actively separate of the procreative aspect Shameful Mysteries of sex from its purpose the Manichæans". In Philip Schaff. A Select Library of uniting husband the Nicene and wife Post-Nicene Fathers of the Christian Church, Volume IV. Grand Rapids, MI: WM. B. Eerdmans Publishing Co.</ref>, St [[Jerome]] <ref>Jerome, Against Jovinian 1:20, (by natural family planning or artificial contraceptive methodsAD 393) is to distort ithttp://www.newadvent.org/fathers/30091.htm</ref>, [[Clement of Alexandria]])<ref>Clement of Alexandria, The Instructor of Children 2:10:91:2 (AD 191)</ref>. However, as John Noonan has shown, in each of these cases their position followed from their unbiblical idea, adopted from Stoic philosophy, that sexual desire was evil and thus marital intercourse was only permissible for procreation.<ref>Noonan, chapters III and IV.</ref>
:2)There are those who argue Although some patristic references to contraceptive herbs and potions refer to their destroying a child that natural family planning is acceptablebeing formed in the womb after the sexual act that gave rise to it (abortion), because it simply involves abstinence from sex during times when fertility is likely. Such is others seem to also include the opinion expressed by idea that these methods were also used to "sterilise" the Church of Greece womb to prevent this process from being initiated (St [[John Chrysostom]] in her encyclical his 24th Homily on Romans<ref>St John Chrysostom, Homilies on Romans</ref> and St. [[Caesarius of October 14, 1937Arles]]<ref>in his first Sermon)St Caeserius of Arles, (Sermons 1:12 [wwwA.ecclesiaD.gr/greek/holysynod/commitees/family/3522]).pdf]</ref>.
While some local churches have issued official statements on this issueThere are also individuals who would follow the Stoic view represented by St Augustine and others, it that any form of birth control or contraception other than abstinence is sinful in that the only permissible act of marital intercourse is not for the purpose of procreation.<ref> Sacred Seed, Sacred Chamber, https://theorthodoxlife.wordpress.com/2015/05/18/sacred-seed-sacred-chamber/</ref><ref>Orthodoxy, Contraception, and Spin Doctoring: A Look at an issue Influential but Disturbing Article, https://cjshayward.com/contraception/ </ref> Such individuals follow the typically Latin view that has been clearly defined by procreation is an essential feature of marriage, and which privilege the procreative end above the entire Churchunitive. Eastern tradition typically follows St John Chrysostom in holding that procreation is a normal feature of marriage, but not essential to it.
Vocal opponents :Marriage does not always lead to child-bearing, although there is the prevailing view word of contraception in Orthodoxy today include [incomplete]: Metropolitan [[Hilarion (Alfeyev) of Volokolamsk|Hilarion of Vololamsk]] [ROC]God which says, "Be fruitful and multiply, Bpand fill the earth." We have as witnesses all those who are married but childless. Artemije So the purpose of Kosovo [SOC]chastity takes precedence, especially now, Frwhen the whole world is filled with our kind. Josiah TrenhamAt the beginning, the procreation of children was desirable, Frso that each person might leave a memorial of his life. [[Patrick Henry Reardon|Patrick Reardon]], Fr. John Schroedel, Fr. John A. Peck But now that resurrection is at our gates, and Frwe do not speak of death, but advance toward another life better than the present, the desire for posterity is superfluous. Patrick DanielsonIf you desire children, you can get much better children now, a nobler childbirth and a better help in your old age, if you give birth by spiritual labor.
==Methods==:So there remains only one reason for marriage, to avoid fornication, and the remedy is offering for this purpose.<ref>Chrysostom, pp. 85-86.</ref>
Methods of family planning can be broken down into five categories: Natural Family Planning, withdrawal, barrier contraceptives, hormonal contraceptives, and sterilization. A distinction is implicit here between '''[the following needs citations and perhaps clarification as to whether each of these reject birth control'' , contraception, or both)''family planning'' and ''contraception''. Whereas the former terms may include all five categories, "contraception" is usually reserved for those methods which more directly inhibit or act against conception.
===Natural Family Planning===Even many people who accept Vocal opponents to the "new consensus" position as outlines above think that Natural Family Planning prevailing view of contraception in Orthodoxy today include: Metropolitan [[Hilarion (NFPAlfeyev) is superior to contraception. It is often said that the dynamics of NFP (similar to the fasts Volokolamsk|Hilarion of the Church) serve as a kind Vololamsk]] [ROC], Bp. Artemije of catechesis for marital sexualityKosovo [SOC], Fr. [[Josiah Trenham]], Fr. [[Patrick Henry Reardon|Patrick Reardon]], Fr. John Schroedel, Fr. John A. Peck, emphasizing the need for self-control and honoring God-given fertility while at the same time recognizing the need for intimacy and allowing for a responsible family planningFr. NFP is also useful for couples having difficulty conceivingPatrick Danielson. Additionally, because ==Methods of the awareness of the woman's cycle that it brings it can also help a woman spot health risks manifested through irregularities in the cycle. Contraception==
Modern methods Methods of Natural Family Planning differ greatly from the old "rhythm" method, which worked by marking days on a calendar and required a regular cycle length to be effective. NFP contraception can be used by women with irregular cyclesbroken down into four categories: withdrawal, as well as by women who are breastfeeding or pre-menopausal. With proper usebarrier contraceptives, NFP is as effective as the Pillhormonal contraceptives, and sterilization.
===Withdrawal===
Besides being ineffectiveWhen opponents of contraception look for biblical support for their position, methods they inevitably point to the story of withdrawal have traditionally been opposed Onan in Genesis 38, claiming that the sin committed by Onan was his commission of ''coitus interruptus''. However, this is an almost exclusively Western reading of the Church text. The only Eastern Father to read the Onan account as overa condemnation of contraception was [[Epiphanius of Cyprus | St Epiphanius of Cyprus]]. [[Origen]] had not done so in his commentary on the passage, <ref>Selections on Genesis, PG 12.129</ref>, nor had [[John Chrysostom | St John Chrysostom]] <ref>''Homilies on Genesis'' 62.1, PG 54.533)</ref>, nor [[Ephrem the Syrian | St Ephrem the Syrian]]<ref>''In Genesim et in Exodum commentarii'', 34.1</ref>. Moreover, according to Noonan, Epiphanius had taken this position “only in the context of his anti-indulgence Gnostic polemic.”<ref> Noonan, p. 101.</ref> It was his friend [[Jerome | St Jerome]] who was to shape the Western (mis)reading of Onan through his [[Vulgate]], which departed significantly from both the Hebrew and Old Latin he used as the basis of his translation. In addition to adding the word for semen which is not in the original, he slants the fleshtext to make it appear that ''coitus interruptus'' was the reason he was punished by God, saying “God slew him because he did a detestable thing". But the Hebrew has only “he did not please God,” and the Old Latin that “he appeared evil before the Lord,” neither of which focuses on the act.<ref>See Noonan, pp. 101-102.</ref>.
===Barrier Contraceptives===
==Bibliography==
*[[John Chrysostom |Chrysostom, St John]]. ''On Marriage and Family Life''. Crestwood: St Vladimir's Seminary Press, 2003.
*[[H. Tristram Engelhardt|Engelhardt, H. Tristram]], Jr. ''Foundations of Christian Bioethics''. Swets & Zeitlinger, 2000. See especially Chapter Five.
*[[Paul Evdokimov|Evdokimov, Paul.]] ''The Sacrament of Love: The Nuptial Mystery in the Light of the Orthodox Tradition''. Crestwood: St Vladimir's Seminary Press, 1985. See especially pp. 174-180.
*[[John Meyendorff|Meyendorff, John]]. ''Marriage: An Orthodox Perspective'', second expanded edition. Crestwood: St. Vladimir's Seminary Press, 1975. See especially Chapter Thirteen.
*Noonan, John T., Jr. ''Contraception: A History of Its Treatment by the Catholic Theologians and Canonists''. Cambridge, MA: Harvard University Press, 1966.*[[Philip Sherrard|Sherrard, Philip.]] "''Humanae Vitae'': Notes on the Encyclical Letter of Pope Paul VI," in ''Sobornost'' 5:8 (1969).*Zaphiris, Metropolitan Chrysostomos Gerasimos. "The Morality of Contraception: An Eastern Orthodox Opinion," in ''The Journal of Ecumenical Studies'' 11:4 (1974). ''Note:'' http://jonathanscorner.com/writing/contraception/ provides a commentary on Zaphiris 1974 and an "opposing views" piece to the "new concensus".
*Zion, William Basil. ''Eros and Transformation: Sexuality and Marriage: An Eastern Orthodox Perspective''. Lanham: University Press of America, 1992. Chapter Seven is entitled "Orthodoxy and Contraception."
